The lack of stable, centrally-located, canonical texts in insurrectionary anarchism is mirrored in other more traditional accounts of political violence. Insurrectionary theory aligns with the critical critique of securitization, labeling the statist determinations as "narrow, inadequate and immoral in the context of 'real' security threats to the individual". The poststructural reading of power, one wherein control is disembodied from a physical site and is instead transnational, omnipresent, and yet operating invisibly, is a highly influential aspect of modern insurrectionary critique. In a more generalized viewpoint, other insurrectionary thinkers have theorized on "The Totality" of oppression drawing more from Michel Foucault's reading of power than politics. Globally, the insurrectionary tendency is situated within the larger anarchist, communist, and anti-authoritarian movements but has served to redefine the subject vis-à-vis systemic violence.
This conclusion presents some closing thoughts on concepts discussed in this book. The book shows that contemporary health politics in England and Denmark has undergone a substantial mutation since the 1980s. Based on the analysis of obesity control and mental recovery, it argues that health promotion strategies and interventions have supplemented and partially recast earlier curative and preventive approaches in both England and Denmark. Both in the area of obesity control and mental recovery, health promotion interventions have tried to invoke and mobilize the institutional environment of the obese and the mentally ill to enhance their capacities to take care of themselves. Michel Foucault's concepts of biopower and governmentality are both relevant to understanding contemporary health promotion interventions in liberal democracies. The book addresses the optimistic vitalism underpinning contemporary health promotion.
This conclusion presents some closing thoughts on the concepts discussed in the preceding chapters of this book. The book claims that there is, or was, such a thing as modern cultural theory and argued that there is, or was, something ultimately ethical about it. It also claims that cultural theory, at least in its modern form, is characterised by what, for want of better terminology, can be described as a knowledge-constitutive interest that is ultimately ethical in character. This absolutely does not mean that modern cultural theory provides yet another view of what it is to have or be a self in the contemporary era. The book describes Theodor Adorno, Michel Foucault and Pierre Bourdieu as modern cultural theorists to claim that they can be understood, according to a common thread, an agenda, or a 'genre of inquiry'.
This chapter investigates the various paradoxes and contradictions surrounding the regime of aviation expansion in post-war Britain. It engages in a detailed problematisation of the UK aviation industry and its attendant practices and infrastructure requirements. In so doing, it elaborates on the concept of problematisation, building inter alia on the work of Michel Foucault to connect this idea to the peculiar issues and dilemmas thrown up in the policy domain. It then defines and outlines the five main problematisations explored in the book. These are the institution and installation of the regime of aviation expansion during the Second World War; the struggle over the expansion or regulation of aviation at the start of the new century; the subsequent reframing of aviation, not least as a threat to carbon emission targets; the governmental and industry’s response to the resignification of aviation; and the ensuing policy stalemate.
Analysing mental health discourses and practices in Ireland
In this chapter, the author utilizes ideas drawn from governmentality to explore the emergence, and sometimes uneasy co-existence, of the biomedical discourses in the mental health policy arena. As Michel Foucault and other authors have noted, discourses constructing mental health have been strongly tied to biomedical understandings of mental illness and the medical speciality of psychiatry. The operational elements of A Vision for Change: Report of the Expert Group on Mental Health Policy (AVFC) betray the claims to whole-population relevance of mental health and reinforce a narrow conception of mental health as a euphemism for mental illness. The theoretical framework of governmentality can be helpful in exploring tensions between the mentalities and practices of governing, and discourses as they have developed around mental health policy and practice in Ireland.
This chapter provides an overview of the book, its central argument and themes. A brief introduction is provided to the Barefoot College, giving an indication of its philosophy, goals and reach, and the kinds of utopian tropes and ideals that it aspires are sign-posted. This leads on to a discussion of the main theoretical concepts informing this book, namely Guy Debord’s notion of ‘spectacle’ and Michel Foucault’s ‘heterotopia’. Drawing upon these concepts, it is suggested that the modern development landscape is one embedded within ever-deeper capitalist relations, necessitating the production of the kinds of spectacle seen in other areas of life, but rooted in particular kinds of historical and heterotopic development landscapes.
This introductory chapter discusses the theme of this book, which is about the place of drugs in culture or in cultural theorising. The book comprises a series of experimental readings of a number of texts by writers whose own diverse inquiries into the condition of modernity have found prominence in the annals of twentieth-century philosophy and cultural theory. These include the works of Sigmund Freud, Walter Benjamin, Jean-Paul Sartre, Jacques Derrida, Michel Foucault and Gilles Deleuze. The book analyses texts and contexts that collectively illustrate how theoretical impulses, trajectories and decisions are shaped and directed by an encounter with drugs, illustrating the sense in which high modernity is a form of culture on drugs.
(Auto)biography in Sandra Kogut’s Um Passaporte Húngaro (2001) and Albertina Carri’s Los rubios (2003)
Genealogy is most commonly represented through the family tree, as patrilineal and heteronormative understandings of the family unit create a body armoured with patriarchal notions of bloodline, inheritance and property. This discussion of genealogy finds a renewed relevance to contemporary developments in subjective and autobiographical filmmaking, particularly concerning those films which excavate family history at the intersection of private and public realms. This chapter discusses two films, Sandra Kogut's Um Passaporte Hungaro and Albertina Carri's Los rubios, which amply demonstrate family history need not be a linear, essentialising gesture in search of a pure origin. Rather, Um Passaporte Hungaro and Los rubios from Brazil and Argentina respectively, experiment with autobiography in order to discuss identity, memory and history, thus bringing Michel Foucault's genealogical model to fruition with remarkable effect. In demystifying the notion of foundational origins, Kogut and Carri challenge the law of the father which propels classical genealogical quests.
This chapter demonstrates how the development of Jean-Luc Godard's thinking about cinema have constantly mirrored wider trends in continental thought. The phenomenological method of Godard's early films interrogated the relationship between language and the reality perceived through our senses, the director's innovative approach to sound and image repeatedly questioning the nature of representation and its ability to circumscribe the real. Godard's cinema accompanied the renewal of Marxist thought in France, from Michel Debord's critique of spectacle, through Michel Foucault's analysis of power, to the determined unpacking of the harsh realities of postmodernism by the likes of Jean-Francois Lyotard. Godard followed philosophers such as Georges Bataille and Gilles Deleuze, in a tradition of thought inherited from Friedrich Nietzsche, in denouncing the nihilism of a society that smothers the vitality of life beneath the reifying discourse of truth, and in defending desire against the curmudgeonly categories of psychoanalysis.
At the end of the twentieth century and the beginning of the twenty-first, both Gothic literature and the history and theory of fashion have achieved increasing prominence within academic discourse. They have been reinstated from marginal disciplines to vital and important areas of intellectual enquiry. The emphasis on the surface in Gothic narratives can also be related to the emergence of the sensibility now known as camp. Judith Halberstam's contribution is most significant in her gesture towards the Gothic body as a kind of patchwork entity, stitched together from fragments and scraps of discourse. The concentration on fashion 'technologies', or 'techniques of fashioning the body' inspired by Michel Foucault's work, has enabled fashion theorists to evade the conventional dichotomies of primitive and civilised, natural and artificial which have plagued the constructions of dress.